The_Reformist said:
Drew,
If we are to only build doctrine around what has coherenence to our mind, we must exclude doctrines such as the hypostatic union and the trinity. You seem to be coming to scripture presupposing that only things which are coherent to our minds can be true of God, can you explain to me the coherence, to us, in believeing that one being can exist simoutaneously in three persons? No, of course not. We don't believe those doctrines because they make sense to us, we believe them because they're taught in scripture.
It's very clear that a doctrine like the trinity is "completely incoherent", to us, yet we still believe it. With that said, I must return to my original point. That is, we're dealing with an incomprehensible God, and all we know about him is what he has revelealed to us through his Word.
Now tell me,"if that "something" is utterly incoherent and meaningless for us", but is revealed to us through God's word, does that make it utterly incoherent and meaningless to God?
Hi Reformist:
It is possible that I need to explain myself further. I am most definitely not "coming to scripture presupposing that only things which are coherent to our minds can be true of God". I hope that is post will clarify this.
If any doctrine were really "completely incoherent" to us, it would not even be
possible for us to believe it. I submit that you (and many others , I grant you) are not being careful enough in understanding the criteria that an assertion about "the way things are"
has to satisfy in order to be "knowledge". Knowledge
has to be coherent to us, otherwise it cannot be knowledge. Why do I say this?
Let's say that I claim that something is the case about God - that He has attribute x. If it turns that out that attribute x is incoherent to us, then we are really adding
zero knowledge to our description of God. God may indeed factually have all kinds of attributes that are beyond the reach of our minds. But those attributes will
not even be expressible by us - if something is beyond the reach of our mind, we obviously cannot express it.
Let's take the Trinity - obviously this concept is either coherent to us or it is incoherent. If it is coherent we can express
something about it. Perhaps what we express is an approximation of the factual truth about God's nature, but the fact that it is at least coherent means that we have a partial grasp of something.
If the concept, upon analysis, were found to be incoherent, it would contain zero usable information for us and therefore not be worth even hanging onto. The only reason that the Trinity survives is that it must be seen as at least
partially coherent by some people.
And it is precisely my argument that the statement in the Westminster confession is incoherent.
What I am saying is that truly incoherent statements are equivalent to gibberish (e.g. blah blah blah) when it comes to expressing information that is any way useful to us. So if any claim about God were to be shown to be incoherent, that claim contains no information about God. Something else might be true of God, but that something else is not what we are talking about.
I challenge you to present to me a truly incoherent statement and show how it adds any useful knowledge to our description of the world. And a statement (made by us humans) about God has to be
useful to us in thinking about God, understanding His nature, etc. in order for it to add anything at all to our picture of God. And incoherent statements never "add" information.
Here is an incoherent statement that is incoherent in the same way as the claim in the Westminster Confession:
"A man with no senses to access the outside world
intelligently chooses painting A over painting B in respect to achieving some objective"
A little analysis reveals that such a man would precisely
zero information at his disposal and would therefore have no basis for selecting a painting (unless he chose randomly). So such a claim is really a bunch of words strung together in a grammatically correct sentence, but it is a sentence devoid of meaning.
When you say:
We don't believe those doctrines because they make sense to us, we believe them because they're taught in scripture
you seem to be creating a false dichotomy - if some concept reputedly taught in the scriptures didn't
really make sense to us, we could not in any legitimate way be actually "taught" that concept - for to be taught concept x requires that concept x make sense to us. Remember
we are the ones talking about God having such and such an attribute.